A MISSIVE OF CONSOLATION SENT FROM FLANDERS TO THE CATHOLIKES OF ENGLAND LUC. 21.19 In patientia vestra possidebitis animas vestras 1 COR. 1.18 Verbum crucis pereuntibus quidem stultitia est iis autem qui salvi fiunt id est nobis Dei virtus est AT LOUAIN Permissu Superiorum An. 1647. A preface to the Reader AFter Nehemias had informed himself of the men of Juda that came from his country of the state of his brethren remaining in the land 2 Esd 1 2. and heard that the remnant left in the Province were in great affliction and reproach he mourned and lamented their case with so sensible an affection as the sad tincture of his heart had so much discoloured his face that it seemed to have an unsuitable dye to his office of Cup-bearer in the King Artaxerxes his presence though God designed the drawing great light upon his nation from out the darknesse of his looks This allusion me thinks may be well fitted to this Mission of my thoughts into my country for upon the relations of some of our refugi at brethren comming out of our country of the great affliction and reproach which the remainder of them groane under and of the demolishment of the walls of spirituall Jerusalem I may without affectation avow the having wept and mourned many dayes in the sight of my Master and I may owne the honour of being a Cup-bearer to such a King as is Soveraigne of all our suffering brethren and he needed not the symptomes of my face for the indication of my heart but knew my sorrows to import a solicitation of relief for my distressed country and so of his own first gratious motion proposed the sending me into the land with a greater Commission then I durst have pretended which is the bringing this his Maendat of consolation provision from him to repaire the Temples of the holy Ghost which may be shaken by the battery of this persecution for humane Nature in extreame pressures is very apt to call out with Jâ—b what is my strength that I can susteine it or what is my end that I should doe â—patiently but I hope in God all such questions will finde satisfactory anwsers from our compassionate Prince of peace in the contents of my Commission concerning which I may say sincerely my mind did at first make to our great King rather the answer of Moses then the suit of Nehemias for I was much more inclined upon the first suggestion to me of this Mission to answer I beseech thee Lord Exod. 4.14 to send whom thou wilt send then to propound unto the King the sending of me unto my Nation upon this great designe but when I had my owne ruminations turned into an order from such a mouth I ought to account as an Organ of Gods voice to me Exod. 4.14 me thought I heard this Command Goe on and I will be in thy mouth and will teach thee what thou shalt speak so that it is the hand of Obedience that hath moved my pen into the motion of a ready writer Neverthelesse after this Injunction issued by the spirituall Court unto which I deferre all my owne conceptions I put in this plea for a suspension of the Order which may be as pertinently imparted unto you in respect of your reading as it was suggested by me in regard of my writing this Treatise this it was that God had long ago set open a Granary of this spirituall food by the hands of a charitable Joseph in the time of the first famine that came upon the land in this kind and this Magazine intitled an Epistle of Comfort stands open and accessible to the whole people and containeth sufficient provisions respectively to the exigences of all conditions so as this Missive of Consolation which seemeth but an overlay of the same Mettall might rather seeme an exuberancy of Zeale then an exhibition of a requisite supply To this my demurre I have beene answered that the spirituall appetite of sick man which is your present estate must be treated as the corporeall which is not excited by familiar though the best diet novelty in these cases is often requisite to introduce nourishment to which reason I did acquiesce considering indeed that if Authors had not still the curious infirmity of Readers to justifie their labour in melting and casting of old matter into new formes and figures to attract curiosity to lecture even the best spirits of our dayes needed not saile out of their studies to venture upon new discoveryes since the whole intellectuall Globe of Christianity hath been long since inhabited and perfectly cultivated by the plantations of excellent Authors But the nature of man considered I may rather feaxe the finding too many sick fancies in these evill dayes longing for variety of comfort then doubt that this new transfiguration of it should prove redundant to your minds as already filled with the precepts of Catholique Consolation Wherefore I may hope the newnesse of this worke may reconcile you to the prejudices of some noveltyes you may meet in it as the strangenesse of some words and the errours of a strange Presse but since these thoughts are addressed to such as are not likely to prosecute the rigour of the law against them for having taken their character beyond sea and returning into England to assist their countrymen by their faculties I need not much seeke protection for the illegall and questionable points of the impression And surely considering a strange tongue put into the mouth of the Presse a little stammering may be tollerated specially when the Errata's you will finde here are of a much more dispensable kind then those we finde in your Country Presses so that even the errours you shall meete in these leafes may serve towards the designe of this worke of recommending patience to you while the errours of English Presses minister unto you provocations and as I had some pain to make this forraign Mouth speak English so if I have taken some liberty in making English speak sometimes forraigne Language I may be allowed this license in compensation of the other part of my constraint especially when I may pretend to the curtesie of a stranger in this point of excusing some Out-landish accent in my tongue having beene nursed with many severall milks and sucked but little at the breasts of my Mother but for that milk which I have drawn from the breast of my spirituall Mother the Roman Catholique Church I hope in God there is none of that turned or sowered by any novelty passing through my pen for this matter can have no so ill recommendation as novelty and variety in this kind were a very superfluous present to you in these times wherefore I humbly refer every line drawn by my pen to the rule of the most holy measures of the Catholique Church and account this religious deference as the salt of the Sacrifice which is no lesse requisite
to accept the injuries of his maligners without converting all the dutifull offices of his adherents into seed of affliction This was the uneven and painfull way wherein Christ chose to passe through this life who is the way the truth and the life of Christians and since one drop of his blood had been a price sufficient for our redemption shall not the effusion of it all and the immensity of his griefs and labours be sufficient for our example It being especially notified unto us by the Apostle 1 Pet. 2.23 That he suffered for us to leave us an example that we might follow his steps wherein this print of sorrow seemeth unto me one of the most admirable markes of it that he suffered not so much by his passion as by his compassion He felt the torments of the Martyrs the miseries of the Confessors and the distresses and desolations of his Church which he foresaw in all ages more then the persons themselves who are under them can doe Vere labores dolores nostros ipse tulit He truly bore all our labors and our griefs All the anxieties and contristations that now oppresse you were in a sharper degree pressing upon his heart and since he was content to aggravate all his sufferings by taking on him the sense of your grievances may not you very easily alleviate all your heavinesses by taking into your mind the resentment of sufferings which were designed for your succor in your tentations by the reflection upon his precedent so that his example is not a simple injunction on you to suffer but a conferment of an ability to sustaine it and a meanes to improve and ameliorate your state in your coinheritance with him For the Apostle enforceth this Doctrine with this energy of 2 Tim. 2.12 A faithfull saying for if wee bee dead with him wee shall live also together if we sustain we shall also reign together Fidelis sermo si commortui sumus convivemus si sustinebimus conregnabimus This deserves well our contemplation that the fulnesse of the Divinity did inhabit in Christ and the cleere vision of God did alwayes illuminate him notwithstanding this it was so miraculously disposed by God that the affluence of joy springing from the Deity should not overflow his body and possesse the inferiour portions of his soule that there might be left room for paine and anguish the which was manifest in his Passion insomuch as stupendious miracles were requisite for an admittance of so much sorrow into his most sacred minde if God were pleased thus to multiply miracles that affliction might have accesse to his beloved Sonne in whom he was so well pleased shall we with whom he hath so much cause to be displeased wonder at any calamity or tribulation whereby he is pleased to correct us especially when it is a marke of our filiation and fraternity with Christ We who cannot be exempt from sufferings without a miracle as we are sons of Adam shall we be astonished at any imposition under this notion of Brothers nay even members of Christ In which respect S. Bernard saith excellently That delicate and tender members are not decent and becomming a head stuck full of thorns Therefore the pressures and pungencies of this life make the symmetry and proportion of the body of Christianity to the Head Christ Jesus who since he did not so much as speak one idle word all his praises and beatifications of the poore and the afflicted must needs verifie the good of adversity Mat. 5. And surely Christ did much lesse doe any idle deed and if the exemplary life of his labours and onerations had not been directed to our conformity therein there might seeme some supervacuousnesse and redundancy in his continuall hardnesse and asperity of life Would God have afflicted his onely Sonne so Rom. 8. if it were indifferent to doe or not to doe as he did or that it did not concerne those whom he had fore-known and predestinated to be conformable to the image of his Sonne in this point that he might be the first-born of many Brethren Our fraternity therefore is derived to us by this similitude Our sinnes might have been effaced not onely by a drop of Christs blood but even by a drop of his sweat wherefore this seemeth one of the chief reasons that did induce the atrocity of his passion and the austerity of his life the necessity of such a pattern for our imitation since our nature was grown so degenerous and effeminate as no lesse then Gods participation of all the sorts of grievances and injuries thereof would serve to forme in us a cheerfull disposition to the sufferings and infelicities of this life God therefore did not intend to vex us when he placed our salvation in difficulties and in our natures aversions for to sweeten the bitternesse of this strong necessity which was to work upon our nature to purge us from the love of this world he was so gracious as to infuse the company of Christ into this receipt that the tast of his society might make more pleasant to us the ill savour and acerbity of the remedy Well therefore may we say A greater then Elisha is here who hath mended these waters by but tasting of them and hath left neither death nor barrennesse in them for they are become rather waters springing up to life everlasting And we may observe that in conformity to Gods method with his Sonne Christ continued the same style to his Mother for she whom all generations were to call Blessed was not allowed any of what this world calls Blessings for She who had borne the Redeemer of the whole world was not able to go to the highest rate of the Temple for his Redemption her poor estate did not reach to pay so much as a Lambe for the Sonne of God and the Lambe who was to take away the sinnes of the world had not so much as a Lambe for his ransome The lowest price that was set for any of the Children of Israel was the rate her low condition was taxed at None was set at lesse then a paire of pigeons or a paire of turtles and the Mother of God was in this inferiour forme of the daughters of men This may serve to sweeten the bitterest waters of poverty When we ponder this that Christ would not allow his Mother to taste of any other spring and though he would not let her taste of the sowrenes of the forbidden fruit yet he fed her more then any other with these bitter leaves which grew out of the same root that is though he was pleased to exempt her from sinne yet he would not dispense with her in sufferings which we know are but the productions of sinne and so she whom we may suppose to have been excepted out of the rule of sinners was exalted above any in the state of sufferers And this seems to be very consonant that as she was Mother to the
have to his glory then our wills may be concurrent with Gods moved by the presumption of our understanding upon the concluding it selfe rationally satisfied with the causes of such events For this adherence is upon a worse ground then the other suspension in regard it resteth upon Reason more then upon Faith So they who are conformed to Gods pleasures as they suppose themselves informed of the equity of them may be better said to adhere to their own sufficiency Psal 138. Thy knowledge is become marvailous of me it is made great and I cannot reach to it then to Gods sentence Therefore in all temptations of inspection and prying into the causes of various successes let us quickly break off all such consults with this of the Psalmist Mirabilis facta est scientia tua ex me confortata est non potero ad eam and in such a disposition even our sorrow may be acceptable when our self-fufficiency on the other side is much more unconformable to the will God though it produce an acquiescence to the present occurrencies We ought then with great care and vigilancy to oppose this propension in our nature to retrive satisfactory causes in all our crosses and exigencies For this is a crooked line from the first point and so distorts our thoughts the more the farther they are extended in it All these premisses well weighed will afford us clearly this conclusion that in publick adversities and private afflictions our will may seem to differ frō Gods in the matter of present calamities as in the prevailing of injustice or the detriments we suffer by our enemies so our wills be conjoyned with the divine will in the reason of our desiring what we doe that is when we wish that difference only as we conceive it more conducent to Gods glory And so the very rise of our discordancy is from the stock of a finall conformity Jer. 17 4. I am not troubled and the daies of man I have not desired thouknowest and in this disposition of our infirme nature we may say with the Prophet in all our imperfect adherence Et ego non sum turbatus diem hominis non desideravi tu scis When our desires are not referd to any human projects but directed to the Vniversail accomplishment of Gods orders Psal 106. The just shall see and shall rejoyce and all iniquity shall stop her mouth who is wise and will keep these things and will understand the mercies of our Lord they fall not under the notion of desiring the daies of man but of God And so I will pertinently as I conceive close up this point with the Psalmist who after having given much councell and consolation to the afflicted maketh up and sealeth all with Videbunt justi latabuntur omnis iniquitas opilabit os suum quis sapiens custodiet haec intelliget misericordias Domini CHAP. IX Advises of the readyest way to consolation in all afflictions WHen Christ Jesus was much lesse beleeved then he is now by you and did but command blind Bartimaeus to be called to him Marc. 10.49 they who were sent for him advised him to be of good comfort only upon this motive of his being called as if Christs taking but notice of him had been sufficient security even for the miracle he wanted May not I then very justly counsell you to take comfort and bringing you a more consolatory message which containeth not only a call but a contract for your reliefes the which is specified in this voice of Christ addressed to you Mat. 11.28 Come ye to me all that labour and are burthened and I will refresh you take my yoke upon you and you shall find rest to your soules If the blind man then cast off his garment came leaping to his single call you may well put off all coverings of darknesse and disconsolation from your hearts and come cheerfully not onely to this vocation but to this covenant which is as a counter-security given you by God to save you harmlesse in all your engagements in the three Covenants of sufferance wherein I have shewed you your obligations For here is rest to your soules passed by contract to you by the word of Truth it selfe when you are possessed of this peace and case of your hearts they shall feele the retrenchment of your worldly accommodations little more then our bodies doe the abscission of some excrescent portions For faithfull hearts are as little damnified by any such rescinding or diminution of the conveniencies of this life as bodies by losse of haire Therefore as the remedy of all consists in the assecution of this promise of Christ so the onely meanes of compassing it is the resorting to him for it in that manner prescribed by his call you may all think your selves nominated in this Proclamation of grace as you are qualified with the conditions specified of being in labour and under burthens and yet you may easily mistake what loads you are called to bring first to be discharged of your temporall gravations that lye upon you may goe neere to hasten you too much in your starting forward into this course of reliefe without looking out and laying uppermost that burthen which must be first removed before you can hope for this lightning and exoneration which is proposed unto you And indeed these times without a particular prevention by the grace of God are likely to tempt many to come to Christ with their first suit as he did in the Gospel that came with his first motion of complaining on his brothers detention of his inheritance and desiring Christ to right him in that oppression Luk. 12.18 this was the heaviest burthen whereof he was sensible of some unjust sequestration lying upon him But we know Christs answer cleereth this case to us that his call doth not summon such pressures to come in for ease in the first place The greedy man who had constituted Christ for his temporall Judge made himselfe a Delinquent in what he was a Judge of and found him no Judgel in what he would have had him one And so shall all those who come to Christ to commence their first suit about any temporall damages find this plea cast out rather then admitted and their burthens will but grow the heavier by this earnestnesse to be discharged of them they will be but like weights taken off from their backs and laid upon their heads where they will more annoy them It most importeth us then to be rightly resolved of what burthen we ought first to seek our discharge for it is one of so strange a nature as the increase of the weight diminisheth alwayes the feeling and sensiblenesse of the carryer And this insensiblenesse as it augmenteth doth likewise aggravate the weight so as there is a great perill to leave never so little of this matter that hideth it selfe by the same degrees it heightens in us These qualities are so
pillar and strength of truth That as the Prince of the Apostles adviseth his Disciples in your conditions 1 Pet. 8.9 you may be all of one mind lovers of fraternity modest humble not rendring evill for evill nor curse for curse but contrariwise blessing that in that which they speak ill of you they may be confounded which calumniate your good conversation in CHRIST This practical part of your Religion is that which falls within every one of your capacities this is the good fight you are to fight wherein you are not disarmed by being manacled For me thinks I may say as Seneca did of Seaevola That he was happyer in suffering then he could have been in acting as it is a more admirable thing to overcome an enemy by suffering the losse of our hand then by that of striking with it So this your suffering estate may prove more successefull to you then that desperate design of some few acting many years agoe which no good English Catholikes doe justifie for by your patience and equanimity charity for your Countrey in all your losses and sufferances you may perhaps overcome that is sweeten and mitigate the fiercenesse of your enemies by the most admirable and most Christian way that can be projected And thus proving your selves innocent of those combustions wherewith you are charged you may become holy incendiaries of true zeale and charity in your Country by these virtues shining and flaming in your sufferances In the close of this proposition to you I must recall to your memorie that as by these evidences of your solid virtue you may adorne the doctrine of our Saviour God in all things so there is no accesse unto these holy dispositions but through the entry whereunto I have directed you of humble and sincere sorrow and contrition for your sins whereof I shall not now need to inlarge any advises since it is a subject well handled by every body though the precepts are seldome well observed even with the help of affliction to enforce them Therefore I must close up this point presenting you with part of the three childrens prayer upon the occasion of their tryall in Babylon which may be apposite in many circumstances to your conditions in regard of the terrours and comminations you are now exposed unto Dan. 3. Because O Lord we are diminished more then all nations and are abused in all the land this day for our sinnes and there is not at this time nor sacrifice nor oblation that we may find thy mercy but in a contrite mind and spirit of humility let us be received so let our sacrifice be made in thy sight this day that is may please thee CHAP. X. Instructions in the duties of fraternall dilection SUpposing you now purified by this Christian ablution of sincere penitence having had as the Apostle saith your hearts aspersed with this cleansing water I will lead you to the Altar of Christ to make your oblation of Charity to your brethren as well as to those who are but your half brothers being of a diverse mother as to those who have their uterine fraternity with you as children of the Catholike Church And because there are two principall articles of your present examination your behaviour concerning the domestikes of faith and your discharge of the duties of your faith relating to the aliens of Israel I conceive it very pertinent to my subject the endeavouring by the grace of God to present you some brief animadversions in these two Christian offices and your present conditions facilitate your compliance with the first as they bring impediments to the correspondency with the later of them for the association in sufferings conducteth to the straightning of the bands of Charity between persons thus combined but the pressures of afflictions doe naturally loosen and relax our minds in those tyes whereby Religion conjoyneth our Charity to our enemies so that this unfortified part of our nature requireth a strong guard of Grace to defend it against our spirituall enemy when he stormeth it by the injuries of our owne brothers and headeth his fiery darts with the asperity of our owne former friends When the great Maligner of our nature bringeth in such enemies for the imbraces of our charity we had need have our brests well stored with those flames which many waters cannot extinguish when streames even of our owne blood Cant. 8. are thus powred out in enmities upon them and it requires surely much of that love which is stronger then death to return love to that animosity against us which is so much stronger then nature in friends and brothers In this case it must needs be specially requisite that you who are thus assayled by these most powerfull temptations should be furnished with the armour of God Ephes 6. for no lesse then the shield of the Catholike Faith to which is coupled the helmet of salvation can be of proofe against these fiery darts whereof there are now vollyes flying against you As touching the first of these two dutyes I may say as Saint Paul saith to the Thessalonians in the like occasion concerning the charity of the fraternity We have no need to write to you 1 Thes 4.9 for your selves have learned of God to love one another The remisnesse of our vitiated nature in this precept is commonly quickned and invigorated by the same degrees that a common persecution is strained upon us wherefore I may trust even Vox populi in these times to preach fervour to you in this practice It will be then more requisite for me to insist upon what the Apostle proceedeth to recommend in the same place That you walk honestly towards them that are without I shall then onely stay to set up some few lights before the shrine of this sort of Charity referred to your friends and fellow citizens of the Saints Eph. 2.16 and domestikes of God and proceed to the saying of the office more amply of the other part of Charity the dilection of enemies But indeed both these duties are but divers branches which have a continuity and unity in the same shaft before they part and break themselves into these two severall armes of acting for friends and affecting of enemies and so we cannot touch the one without some report and relation to the other For these two exercises are but lower and higher boughes growing upon the same shaft of the charity of God powred forth in our hearts by the holy Ghost which is given us Heaven is the orbe of mans joy and earth the element of his misery and love is both the conveyance of man to heaven and the consummation of his joy there and the holy Ghost contriveth the raising of this our conducting love very often out of our consortings in the miseries of this life for society in suffering here exalts mutuall love as communion in joyes there doth heighten reciprocall charity which is some accession to the blisse of heaven And in
heart by our mouth and by our hand by being beloved with the first blessed by the second and benefited by the last And in all these acts of charity Christ Jesus hath exhibited his life and his death as a mirrour of reflection to cast back these rayes of love upon our hearts as the Prince of the Apostles expresly intimateth to us urging our vocation to these duties in this respect 1 Pet. 2.21 because Christ suffered for you leaving you an example that you may follow his steps who when he was reviled did not revile when he suffered he threatned not So as those who think this a hard saying and goe back upon it are if they consider it aright guided by their enemies as much as they are led aside from the steps of Christ and are made in effect followers of their maligners rather then of their maker For when they are drawn by the example of those that leave Christ to follow their passions they seeme to credit even those whom they hate more then Christ whom they pretend to love These incongruities are found in the passion of hatred the deferring more to the example of those we professe to disaffect then even to the pattern of him we pretend to adore Those then who will not follow Christ in these paces of his love to enemies must know they follow the enemie of their nature and their owne accuser and he that insisteth upon the foot-steps of Christ avoideth such a leader as he ought to take this course if it were for nothing but to fly from such a guide and taketh such a guide as he ought to follow though he had no ill to avoid How much the more then is he obliged to this course when both these are coupled to follow the best and to fly the worst to incline to God and to decline Sathan So as by a just hatred to this unalterable enemy we may well reconcile our selves to all convertible adversaries For this reason Christ Jesus loved us not for any good that invited his Charity but for the goodnesse whereof our nature was susceptible which capacity in us was sufficient for Gods innate goodnesse to diffuse it selfe into the loving us and for this reason God seemeth to have enjoyned all those that we injure and offend to love us that our nature might not be withdrawn from evill by this most powerfull attractive of undeserved love which gives a most naturall cause of re-affecting even to the worst natures the being first beloved so undeservedly in proofe whereof it was said of S. Athanasius the great touch-stone of this sort of love that he was Percutientibus adamas dissidentibus magnes by being an adamant to his offenders he became a load-stone to his dissenters and thus remaining unmoved with injuries he removed heresies copying well his Master who cured greater wounds by bearing of lesser to which imitation you may addict all your charities to your enemies But abstracting from this effect who can account this precept rigorous when every modest soule may conclude there is more remitted to him then exacted of him by this generall injunction to all men to forgive and love one another since it were arrogance to beleeve himselfe lesse peccable then others and so likelyer to be sinned against then himselfe to sin against his brother Humility then will easily shew us we have rather a good bargain then an unequall burthen in this command of Love your enemies Mat. 7.44 doe good to them that hate you pray for them that persecute you that you may be children of your Fathern who is in heaven since you have this mark upon you of your legitimation the being under the correction of your Father I beseech you to endeavour the producing this other compleating note thereof the dilection of your brothers There is a memorable precedent of this sort of charity in S. Gregory Nazianzen being Bishop of Constantinople who allayed the heat of his Catholike flock in a high provocation and in a faire conveniency for revenge upon their enemies the Arrians who in the time of Valence an Arrian Emperour had bitterly prosecuted the Catholikes and upon his death and the succession of Theodosius a Catholike Prince the people designed to put the law of retaliation in force against their enemies to which intention their holy Bishop opposeth himselfe in these termes It is not this my deare flock that CHRIST requireth nor what the Gospel teacheth us let this be our revenge to solicit their salvations who very probably have furthered ours by their injuries therefore let us knowingly confer benefits on them who unawares by their malevolence have contributed to our benedictions But if your minds doe so estuate with anger as they cannot be turned to this benevolence doe at least the next best to this refer your revenge to Christ reserve it for the future Tribunall since the Lord saith Revenge is his and he will retribute And this exhortation did so prevaile upon the people as they resigned their animosities and did acquiesce unto his temper and I may expect your acceptance of this proposition for I hope you are as good Catholikes as they and I am sure you want halfe of their temptation which is a present commodity for revenge that is not the weakest part for the provocation Wherefore it may be easier for you to retaine the quality of Lambs when you have no capacity of playing the Lions And to dispose you towards the complyance with this condition of Lambes in your minds you may recogitate with what nature our Saviour chose to qualifie his Disciples who were to work upon perverse adversaries he sent them as he saith Mat. 10.16 as sheep among wolves Upon which words S. Chrysostome saith elegantly Let them be ashamed who like wolves prosecute their adversaries when they may behold troops of wolves overcome by a few sheepe And truly so long as we are sheep we easily get the better of our enemies but when we passe into the nature of wolves then we are overthrowne by them for then we have no longer the protection and succour of our Pastour who doth not feed and patronize wolves but sheepe I pray remember then that while you suffer like your Pastor you overcome by his victory and when your angers and hatreds will assault your enemies you quit Christ who is much stronger then your adverse party and undertake of your selves who are much the weaker side and thus you wave the priviledges of Catholikes to defend your selves by the infirmities of men If you will then secure to your selves an admirable reparation of all the violences and injuries of your enemies you must remit them all from your hearts and offer up to God not onely your continuall prayer but even all the merit of your religious sufferings to mediate their conversion and if you prevaile for any you draw out of the good you doe them incomparably more advantage then from any wish that could succeed